신불교운동의 현황과 종교적 한계 = The Rebirth of Buddhism in India and its Religious Limits - Focusing on the Neo-Buddhism Movement

다국어 초록 (Multilingual Abstract)

Buddhism in India once disappeared from India and revived in 1956 through Ambedkar's Neo-Buddhism Movement. This movement was for the liberation of Dalit. Currently, India's Buddhist population is estimated at 8.44 million, accounting for 0.7% of India's religious population. This figure is down from 0.74% of the 1961 Indian Census after 1956, and although there have been fluctuations in rise and fall since then, it has hardly increased and rather decreased. Although the influence of caste in India has not disappeared and discrimination against Dalits or human rights issues have not improved, the achievements of the Neo-Buddhism Movement have stopped.
The purpose of this paper is to review the purpose and current status of the Neo-Buddhism Movement and to analyze the limitations of the New Buddhism from a religious perspective. To this end, first of all, the purpose and characteristics of the new Buddhism are examined. Ambedkar chose Buddhism instead of Hinduism and led the Neo-Buddhism Movement for Dalit, focusing on rationality and social equality.
In addition, as a result of analyzing the current status of Neo-Buddhism Movement and articles related to conversion, it is found that the new Buddhism in India plays a limited role as a religion for Dalits. There is a lack of efforts by the Indian government and the state to recognize Buddhism as an institutional religion, and Hindutva hegemony inhibit the conversion of Dalits to nebulism. In this situation, for Dalit, the meaning of Buddhist conversion is only an alternative religion of Hinduism and does not work as a religion itself.
Such religious limitations are analyzed in two ways: the doctrinal level and the religious level. On the doctrinal level, the Neo-Buddhism is based on Ambedkar's understanding of Buddhism. The aspect of pain and the problem of liberation were excluded while practicing discipline, wisdom, and mercy for the purpose of equality and emphasizing morality. At the religious level, Neo-Buddhism is not much different from Hinduism in terms of custom and worship. This limitation of Neo-Buddhism prevented the Buddhism from acting as a personal religion.

참고문헌 (Reference)

1 박경준, "현대 아시아의 참여불교 운동 고찰" (가을) : 2000

2 이명권, "암베드카의 불교관" 한국종교학회 26 : 175-196, 2002

3 이명권, "암베드카르와 현대 인도 불교" 한국학술정보 2012

4 우명주, "암베드까르의 사성제 해석과 그 배경" 동국대학교 불교사회문화연구원 18 : 2018

5 박경준, "빔라오 람지 암베드까르(B.R. Ambedkar)의불교관 고찰- 『붓다와 그의 가르침(The Buddha and His Dhamma)』을 중심으로 -" 불교문화연구원 (78) : 199-227, 2017

6 "마등가경"

7 "대정신수대장경"

8 "대장엄경론"

9 山崎元一, "印度社會와 新佛敎運動" 한길사 1983

10 志賀浄邦, "インド仏教復興運動の軌跡とその現況" 25 : 23-46, 2010

11 Daniyal, Shoaib, "What does Mayawati’s threat to convert mean for Dalit politics in India?"

12 Ambedkar, B.R, "The Buddha and His Dhamma, Education Department. Dr. Babasheb Ambedkar, writings and speeches. Vol. 11" Government of Maharashtra 1980

13 Verma, Vidhu, "Reinterpreting Buddhism : Ambedkar on the Politics of Social Action" XLV (XLV): 2010

14 Viswanathan, Nirupama, "Neo Buddhist dalits in Tamil Nadu struggle for community certificates"

15 Bhārtī, K, "Marx in Ambedkar's thinking" Forward Press

16 Sponberg, Alan, "Engaged Buddhism: Buddhist Liberation Movements in Asia" State University of New York Press 1996

17 Kadam, K. N., "Dr. Ambedkar, Buddhism and Social Change" Buddhist World Press 2010

18 Moudgil, Manu, "Dalits Are Still Converting To Buddhism, But At A Dwindling Rate"

19 Venugopal, Vasudha, "Buddhist, Ambedkarite bodies say UP law that penalises mass conversions is a move to quell Dalit resistance"

20 Ahir, D. C., "Buddhism in modern India" Sri Satguru Publications 1991

21 "Anguttara Nikāya, PTS"

22 Rajan, K Mavali, "Ambedkar’s Thoughts on Dalits, Politics and Women Empowerment" Kaveri Books 2017

23 Sangharakshita, "Ambedkar and Buddhism" Windhorse 1986